Man (n.) is a being in search of meaning.
Man (n.) is built as a plaything for God, and that is the finest thing about him.
Man (n.) is a wingless, two-footed, flat-nailed animal — the flat nails added, perhaps, after Diogenes waved a plucked chicken as 'Plato's man'.
Man (n.) is an animal with a touchy temper that will not easily sort itself into the two neat categories of slave and master.
Man (n.) was not born for self alone, but for country and for kindred, claims that leave but a small part of him for himself.
Man (n.) is the measure of all things — of those that are, that they are, and of those that are not, that they are not.
Man (n.) is not born for himself alone: his country claims a part of him, his parents a part, his friends a part.
Man (n.) is different from his own body: he is the thing that uses the body, and what uses the body but the soul?
Man (n.) is the animal that got nothing: Epimetheus spent every claw, pelt and hoof on the beasts and left the human race naked, unshod, unbedded and unarmed.
Man (n.) is a toy for God, because the real individual is the city, and a single person holds neither the whole of his explanation nor his own ethics.
Man (n.) is a plant grown not from the earth but from heaven: the divine part hangs our head, our root, from the sky and holds the whole body upright.
Man (n.) falls between two kinds of individual in Plato: the one built up from its parts, the other imposed from a whole above; he is made by neither.
Man (n.) is a tame animal: with a good education and the right nature he becomes the most heavenly and gentle of creatures, but badly raised he becomes the wildest animal on earth.
Man (n.) was created as a toy for God, and that is the best thing about him: so every man and woman should play the part and spend life in the finest pastimes.